“Meanwhile, as a result of the partnership between the vicars of the four churches mentioned above, the PCC’s of those churches have met a handful of times for fellowship and discussion about how we might maintain gospel integrity, and continue to hold out the good news of Jesus as Anglican churches into our diocese. As a result, those churches have begun planning to set up The Oxford Good Stewards Trust (OGST), modelled on similar diocesan Trusts around the UK. A main purpose of such a trust would be to divert our ‘Parish Share’ (ongoing annual payments to “the diocese to finance the ministry in the local church – including the clergy’s stipend) to the Trust, in order to avoid supporting revisionist churches financially and indeed directly support churches that maintain Anglican doctrine. At the very least, in order to demonstrate our dismay, and how seriously we view the situation, a simple course of action could be to simply pay our Parish Share via the OGST. The actual setting up of the OGST was a pragmatic move to get the wheels turning, whilst we discussed how we might utilise it going forward. Whilst we have not yet made any payment to the OGST, the PCC officially aligned itself with it in November 2021 but are yet to contribute financially or to use it as a vehicle for payment (though we have received a generous gift from it). However, next Monday the PCC will be discussing ways we might utilise the fund more, going forward (with a view to making a firm decision in January 2023).

“As mentioned, in his essay “Together in Love and Faith”, which he launched on Friday, Bishop Steven argues for a change in the Church’s practice, saying the Church of England should now marry same-sex couples. This will also, de facto, involve a change in its doctrine. This goes significantly further than the Ad Clerum of 2018 as it firmly presses down the accelerator of change. Also, Bishop Steven is now the most senior cleric in the Church of England (so far) to speak out in favour of same-sex marriage, and will mean him becoming the leading public advocate for change among the House of Bishops (who meet next week to discuss this with a view to debating it at General Synod early next year). It also feels like a pre-empting of the results of the ‘Living in Love and Faith’ initiative (a countrywide ‘discussion’ regarding human sexuality based around teaching materials that were biased towards a more liberal approach. I had planned to lead something at St Paul’s to contribute to this debate, but the coronavirus pandemic and my own health meant this did not happen).

At this stage, it is important to reiterate is that, as Christians, we object to sex outside marriage in any form, not because we don’t like the idea of it, but because the Bible (which is our authority/rule) is clear in its rejection of it. This means that all our deliberations need to be conducted in an atmosphere of love and respect, acknowledging that we all struggle in different ways with different sins.”

The story continues to rapidly develop.

Read it all.

Hit them where it hurts. Conservative Parishes Join to Fund Orthodox Ministryhttps://t.co/wP06Ycogja @calvinrobinson @GBNEWS @GabriellaSwerl @SaveTheParish @spectator @synod @Steven_Croft @DesmondSwayne @ClarkeMicah

— English Churchman (@1761Ec) November 17, 2022

Canon Roberts writes: “In describing the negative fruit of traditional teaching, Bishop Steven seems close to accepting the assumption of many in our contemporary culture that normal people cannot live healthy, happy lives without sexual intimacy.

“This means, in his portrayal, a range of unattractive alternatives for all but the few gay/same-sex attracted Christians who are able to embrace and live out a call to celibacy: marriage to someone of the opposite sex, a double life, or reluctant and miserable singleness. There are no doubt many who do fit within his categories, but there is a serious lack of nuance in his analysis of this fruit, which is too negative in its portrayal of celibacy and singleness.”

Canon Roberts goes on to write that Dr Croft is correct to acknowledge the “missional challenge” caused by cultural shifts in society, “but there is, of course, nothing new in the Church experiencing such dissonance within and hostility from its surrounding culture. . . In the history of the global Church down the ages a gap between it and the society it inhabits has been normal.”

He continues: “Surely what is needed in the face of the disjunction between Church and society is not accommodation, but rather a winsome, confident re-presentation of the riches of Christian teaching about sex and marriage.”

Read it all.

“We are grieved by this publication, believing that it departs from the clear teaching of the Bible in relation to sex and marriage.” https://t.co/q0GAjz4ww3

— Church Times (@ChurchTimes) November 4, 2022

All this (being interpreted) means that presbyter-bishops will engage not only in the teaching of the truth, but also in the repudiation of error… Both our Lord and his apostles did not shrink when necessary from the task of exposing and overthrowing false teaching ….If we sit idly by and do nothing, or if we turn tail and flee, we shall earn for ourselves the terrible epithet ‘hirelings,’ who care nothing for the sheep. Are we to abandon God’s flock to the wolves, as defenceless sheep without a shepherd? Is it to be said of the Church of God today: ‘so they were scattered because there was no shepherd: and so they became food for all the wild beasts’ (Ezekiel 34:5)? ’ [2]

For bishops in the Church of England today what the calling to be a faithful shepherd protecting the flock from the wolves involves is combatting all form of teaching which are contrary to: ‘the faith which is revealed in the Holy Scriptures and set forth in the catholic creeds and to which the historic formularies of the Church of England bear witness.’[3]

There are many forms of such erroneous teaching, but there are three forms which have become particularly prominent in the Church of England in recent years and which there is strong pressure for the Church of England to officially adopt. These are:

–The teaching that men and women can rightly adopt a form of personal identity that is not in accordance with their biological sex;
–The teaching that it is legitimate for people to have sexual intercourse with members of their own sex;
–The teaching that marriage can be between two people of the same sex.

These teachings are erroneous because they go against the teaching of both Scripture and the universal tradition of the Christian Church that people’s identity as either male or female is determined by their biological sex, that marriage has been ordained by God to be between two people of the opposite sex and that sexual intercourse should only take place with marriage.

Given that this is the case, what should the Bishops decide to do in their forthcoming meetings? I have given an answer to this question in my book Bishops Past, Present and Future which was published earlier this year…and in the rest of this paper I repeat what I said there and what I still think is the right approach for the bishops to take.

Read it all.

A new post by Martin Davie – Reflections of an Anglican Theologian. https://t.co/UDM8XqkVxL pic.twitter.com/eDKkqx87An

— Latimer Trust (@LatimerTrust) October 19, 2022

The Bishop of Oxford has said Church of England clergy should be able to bless and marry [same-sex] couples.

The Right Reverend Dr Steven Croft said he was sorry his views on same-sex marriage were “slow to change” and had “caused genuine hurt, disagreement and pain”.

In an essay, he said clergy should also be allowed to marry a same-sex partner if they wished.

By law no Church of England minister can bless or marry [same-sex] couples.

Read it all.

Bishop of Oxford says church should marry gay couples https://t.co/7bEPqPQEkZ

— BBC Radio Oxford (@BBCOxford) November 3, 2022

LLF is an extensive dialogue taking place across the Church of England about marriage, gender, relationships and sexuality.

It has been underway since 2017 and parishes have spent the last two years in a process of discussion using a suite of resources prepared by the LLF team – a group formed of Anglicans from a wide spectrum of beliefs around these issues.

Feedback submitted by parishes and published in September found that comments in support of the acceptance of same-sex marriage outnumbered those against.

The College of Bishops is meeting this week to consider proposals for a way forward.

Read it all.

As the College of Bishops meets over the next three days I’m looking forward to fruitful, energising and honest conversations. I pray we may be open to the presence of the Holy Spirit, that we might listen and learn from each other, and hear God’s call for God's Church.

— Archbishop of Canterbury (@JustinWelby) October 31, 2022

How then can we as Christians respond to the matter of physician-assisted death? First, we can call upon reason and the light of nature to affirm absolutely the value of life. Assisted death and suicide is said to be a matter of respect.

But to value a person is to value their existence. A willingness to deliberately end someone’s existence therefore necessarily devalues the person. If people matter, we must not intentionally end them.

Second, our churches can be communities where assisted death is inconceivable because the weak, the aged, the disabled, and the dying are regarded as priceless members of the community. We can be a place where those who suffer enjoy the devoted companionship, love, and support that reminds them of their value and bears them up through pain. This is, after all, what all of us long for.

Third, we can advocate for access to the very best medical and palliative care for those who are suffering or dying. The palliative care movement was started by a Christian physician, Dame Cicely Saunders, and has transformed medical care at the end of life. Yet access to good palliative care in the US, Canada, and the rest of the world is still far too limited.

Read it all.

“Assisted death is no longer seen as a desperate option of last resort but rather as one ‘therapeutic option’ among many … offered to those whose lives are not regarded as worth living.”https://t.co/jqTcFTWzIP

— Christianity Today (@CTmagazine) October 18, 2022

Groups opposed to the introduction of same-sex…[relationships] in the Church of England have had meetings with bishops as the College of Bishops ponders what to present to the General Synod in February.

A meeting in Lambeth Palace on Tuesday of last week was attended by representatives from the Church of England Evangelical Council (CEEC), the Evangelical Group of the General Synod (EGGS), the Church Society, and Junia, a group for ordained women in the Evangelical tradition.

A representative from Living Out also attended the meeting. Living Out is an organisation that describes its mission as “to see Christians living out their sexuality and identity in ways that enable all to flourish in Christ-like faithfulness”.

All the groups hold that marriage is the only acceptable context for sexual relations, and that a marriage can be only between a man and a woman. They met the Bishop of London, the Rt Revd Sarah Mullally, and the Bishop of Grantham, Dr Nicholas Chamberlain.

Dr Chamberlain is the only openly gay Church of England bishop. At the time of his appointment, he confirmed that he was living in accordance with the House of Bishops’ guidelines, which state that gay clergy cannot be in sexually active same-sex partnerships.

Read it all.

Hope in Depression is a registered charity and has been running courses through churches since 2013. People attending the course explore the causes and symptoms of depression and anxiety, learn about brain chemistry and medication, hear about counselling and discover ways that have been clinically shown to aid recovery and continued wellbeing.

Christ Church’s course leader Denise Morris has run the online course twice a year since 2019. She says, “Hope in Depression is suitable for adults of all ages – we’ve had 18-year-olds and 80 year-olds on the course and men and women of all ages in between.  Many people who have done the course have reported improvements in their mood and ability to cope day to day. It really can help make a difference.”

The course has received positive feedback from attendees who highlight the relaxed, safe and caring environment.

As one explains: ‘Meeting others, knowing there are so many of us who experience depression – knowing I’m not alone. It’s so very important that this course is available to as many people as possible.’

Read it all.

A church in Surbiton is one of a number who are delivering a free, online mental health course to support adults living with depression and anxiety.

Read more at https://t.co/ruk72ZGhCL.#WorldMentalHealthDay

— The Church of England (@churchofengland) October 10, 2022

The purpose of PCR2 was to identify both good practice and institutional failings in relation to how allegations of abuse have been handled, assess any identified risks and respond to these where appropriate, and to provide recommendations to the Church that will lead to improvements in its safeguarding work.

PCR2, believed to be the most extensive file review undertaken by the Church, was commissioned after an independent scrutiny team concluded that the original Past Cases Review (PCR) in 2007 was not a thorough process with particular criticism of lack of survivor engagement. PCR2 was carried out by independent reviewers across all 42 dioceses, as well as Lambeth and Bishopthorpe Palaces and the National Safeguarding Team (NST).

The review has found 383 new cases which are now all being actively managed by local safeguarding leads under the House of Bishops guidance. These are cases that were identified by independent reviewers as requiring further assessment by today’s safeguarding standards and, where necessary, further action.

Read it all.

The Church of England's Past Cases Review 2 (PCR2) national report has been published.

Read the report on our website at https://t.co/w5XsKr0zOI.

— The Church of England (@churchofengland) October 5, 2022

Read the report here.

As we’ve stated before, receipt of this report is only one step toward resolution in this matter. Read more on the process here: https://anglicanchurch.net/an-update-on-the-matters-in-the-diocese-of-the-upper-midwest/

Husch Blackwell released its redacted report on the handling of abuse allegations in the UMW today at 9:17pm ET. Read it here: https://t.co/HUk3bJ8nkY

As stated before, receipt of this report is only one step toward resolution. Read more here: https://t.co/FOi7aON3W3

— ACNA (@The_ACNA) September 28, 2022

Reflecting on the agreement, Bishop Edgar said, “This settlement agreement allows us to invest our diocesan energy, time, focus, and resources in gospel ministry rather than litigation. While the losses we have experienced, including those of St. Christopher and several of our parish buildings are painful, I am grateful that the work we have done has brought an end to litigation between our dioceses. I am grateful, too, for the willingness to work to avoid further litigation that Bishop Woodliff-Stanley showed throughout this process. These hard past few months were made easier by her kind and generous willingness to compromise to reach this settlement.”

Bishop Woodliff-Stanley echoed this sentiment: “From the very beginning of this process, I have been grateful for the gracious spirit of Bishop Edgar in doing just this work with us. I am grateful for his leadership and his generosity. While each diocese has had to leave things on the table to get to this moment, and while we experience pain over losses of some of the historic churches our members hold dear, even still, we have seen the Spirit at work in drawing us toward God’s redemptive way of love at every juncture.”

While we give thanks that the legal disputes at the diocesan level are being brought to a close, we nevertheless recognize that a number of our parishes await a final resolution of their legal concerns. It is our prayer that these issues will soon come to a resolution as well as we move forward together as a diocese into this next season of ministry.

What does this next season look like? For some, it will be full of new challenges – and opportunities – as they as they learn to minister outside the walls of their beloved church buildings. For others we’ll seek to pull together as a diocese and grow in our roles as supportive brothers and sisters. For all of us we’ll continue to proclaim the Good News of Jesus Christ and pursue the work of the gospel in South Carolina and beyond out from under the shadow of litigation with a renewed focus on our mission and ministry. Therefore, let us move forward prayerfully, in thanksgiving for this Spirit-led settlement, and in hope for the work of the Gospel and continued in-breaking of the Kingdom of God.

The Rt. Revd Chip Edgar, Bishop of the Anglican Diocese of South Carolina
The Revd B. Tyler Prescott, President, ADOSC Standing Committee

Read it all and follow the link.

We welcome our new Bishop, the Rt Revd Chip Edgar, who was consecrated March 12, 2022. Let's pray regularly for our new bishop, his wife and family and labor alongside him to produce fruit in the vineyard to which we're called. View the service: https://t.co/4dRKj3inei pic.twitter.com/ShByUuXRIk

— Anglican Diocese of SC (@anglican_sc) March 13, 2022

National Migration Week, an event has been celebrated by the Catholic Church for nearly half a century, was September 19-25. The week always culminates in a celebration with the Vatican on the last Sunday of the month, called The World Day of Migrants and Refugees. The theme this year is “Building the Future with Migrants and Refugees,” which I believe is a timely and appropriate theme due to the recent events in our country.

On August 31, 2022, approximately 100 asylum seekers and migrants arrived in Chicago. Since that date, hundreds more have come into our city. Initially, these asylum seekers and migrants entered the U.S. via our southern border and were bussed from Texas. The people arriving on these buses have already been actively fleeing persecution from their home countries for days or weeks, and were forced to leave so that they and their families could be safe. They crossed the U.S. border seeking safety in the form of asylum.

Asylum seekers are not in violation of any federal laws, despite some popular thought. According to The UN Refugee Agency (UNHCR), “Asylum is a form of protection which allows an individual to remain in the United States instead of being removed to a country of feared persecution.” Actually, it is federal law that anyone who is on U.S. soil can apply for asylum, whether it is through an official point of entry or crossing over a border. It was created as a means for persecuted people to escape violence and death and find protection in our country. Once they are on our land, they can apply for asylum and safely await their case.

Like all immigrants to the United States, asylum seekers and migrants must undergo a long and lengthy application and interview process, and it can take years to see a judge who will decide their case. While they are waiting, asylum seekers and their families need all the necessities that we do: a place to stay, food, and money….

Read it all.

Really appreciate Lora Kwan of @WorldRelief sharing "Why the Church Should Lead in Building the Future with Migrants and Refugees" on "The Better Samaritan" blog this week–especially with all the recent asylum seekers and migrant arrivals in Chicago: https://t.co/0HcdqiSBHi

— Jamie Aten (@drjamieaten) September 27, 2022

The Atlanta Medical Center sits on a vast stretch of urban land, just one mile south of Ponce de Leon Avenue — the street that segregationists over a century ago designated as the dividing line between Black and White Atlanta.

That distinction was palpable on Thursday, when a group of Georgia religious leaders held a press conference outside the hospital, calling on Governor Brian Kemp to meet with them, and find a way to stop the planned closure of the 120-year-old medical center, along with others like it in the state.

“Let’s be honest, this is about devaluing Black and Brown and poor people,” said Reverend Shanan Jones, president of Concerned Black Clergy of Atlanta. “Their lives are expendable. Their lives don’t matter.”

Read it all (registration or subscription).

The planned closure of a 120-year-old medical center leaves Atlanta with only one hospital that can handle the most serious medical emergencies https://t.co/uhQQmHtfQB

— Bloomberg (@business) September 16, 2022

Husch Blackwell has informed the Province that it is nearing the end of its investigation into the handling of sexual abuse allegations in the Diocese of the Upper Midwest and their report is expected to be released within the month.

On July 8, 2021 the Diocese of the Upper Midwest requested the Province take on oversight of its investigation. Husch Blackwell was hired by the Anglican Church in North America after selection by a unanimous vote of the Provincial Response Team (PRT) and majority vote of the survivors who participated in the firm selection process.

Our contract with Husch Blackwell stipulates the production of a “full public report that redacts names and identifying details to protect survivors and witnesses as appropriate.”  Husch Blackwell will deliver the report, and it will be relayed by the Anglican Church in North America through public communication channels upon reception.

Read it all.

An update on the matters in the Diocese of the Upper Midwest: https://t.co/lEv8NxU3LE

— ACNA (@The_ACNA) September 7, 2022

After Brandon, a teacher, learned that his new niece was delivered stillborn, his entire school was informed of the loss. None of his students talked to him the next day — except for one young student named Marissa

Take the time to listen to it all.

After teacher Brandon Martell learned that his new niece was delivered stillborn, his entire school was informed of the loss. None of his students talked to him the next day — except for one young student named Marissa.https://t.co/GWIdYnxDTT

— Hidden Brain (@HiddenBrain) September 7, 2022

Texas has long been a stronghold of The United Methodist Church in the U.S., boasting the most annual conferences (five) and ranking at the top in number of local churches and prevalence of megachurches.

But this summer has seen many traditionalist congregations in the state weighing whether to leave the denomination.

On Aug. 7, in votes taken within hours of one another, The Woodlands Methodist Church and Faithbridge — both large, traditionalist churches in suburban communities north of Houston — chose to disaffiliate.

The Woodlands Methodist is among the denomination’s very largest churches, ranking fourth in membership and second in worship attendance in 2018. The church is known for its ties to Good News, a longtime traditionalist caucus within The United Methodist Church that has opposed same-sex marriage and ordination of [non-celibate] LGBTQ people.

Read it all.

The rewording is part of their attempt to achieve precisely this end. For them the shift from talking about ‘the mind of the Communion as a whole’ in the original Call to ‘some say, this and others say that’ in the revised version is intended to shift the Call towards the idea that departing from historic position of the churches of the Anglican Communion as Lambeth resolution 1.10 can be acceptable within Anglicanism.

Secondly on the issue of process, the archbishop promises the bishops that their feedback will be ‘submitted to the Chair of the Lambeth Calls Working Group,’ but he leaves unclear what will happen to that feedback subsequently. On such an important and divisive issue, what will happen next ought to have been clearly explained in a way that would give everyone confidence in the integrity of the next step in the process.

Thirdly, in his remarks at the session, he wrongly separates out what resolution 1.10 says about pastoral care from the rest of the resolution. The resolution does say that ‘all baptised, believing and faithful persons, regardless of sexual orientation are full members of the Body of Christ.’ However, these words have to be read in the context of the resolution’s declaration that ‘in view of the teaching of Scripture,’ the Lambeth conference ‘upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those not called to marriage.’

This context means (a) that being a ‘believing and faithful’ person who belongs to the body of Christ involves accepting the traditional Christian sexual discipline of absolute sexual fidelity within marriage and absolute sexual abstinence outside it, (b) that this discipline applies to all people whatever the nature of their sexual desire and (c) that ministering ‘pastorally and sensitively to all’ has to involve helping everyone to live in the way just described.

Read it all.

The 2022 Lambeth Conference has published ten draft ‘Calls’ that will form the backbone of the Conference proceedings. We, the bishops on the Next Steps Group that is overseeing the Church of England’s Living in Love and Faith process on identity, sexuality, relationships and marriage, had first sight of the Calls on the day of their publication, the 20th July 2022. We understand that [some of the] Anglican Communion bishops from around the world will be invited to discuss and reflect on each Call and how each might be received and applied in their home context.

Importantly, we note that the work of the Conference will give bishops the opportunity to contribute and commit to the Calls or to ask that further work be done on the Call. In line with the Call on Anglican identity, the Calls allow for differences of views and the rights of autonomy within the Anglican Communion, recognising that Anglicans seek faithfulness to God in richly diverse cultures, distinct human experiences, and deep disagreements.

One of the Calls relates to human dignity. It calls on bishops to take redemptive action against the abuses of power that are the legacy of colonialism; to address economic injustices that unfairly disadvantage the world’s poorest communities; and it warns about the threat to human dignity of prejudice on the basis of gender and sexuality.

The Church of England is just one voice among 42 member churches of the Anglican Communion….

Read it all.

The Living in Love and Faith Next Steps Group has released a statement on the Lambeth Calls.

Read the statement on our website.https://t.co/JG6sHQ6uPr

— The Church of England (@churchofengland) July 22, 2022

A national survey has been launched by the Church of England to gauge the views of victims and survivors of abuse on the development and implementation of its safeguarding structure.

Questions in the 15-minute survey, published on the C of E website on Tuesday, are largely multiple-choice, including what might motivate a respondent to participate or engage with the safeguarding work of the Church; barriers or challenges to this; the importance of varying types of participation, e.g. use of language, listening, and diversity; and how the Church should “recognise and value” this engagement.

Another question asks: “How can the Church ensure that any survivor engagement activity does not retraumatise or negatively affect you?” Beneath this is a list of “areas which are considered as being important by survivors currently engaging with the Church”.

These are: protecting rights of confidentiality, privacy, and anonymity; considering personal needs and triggers; “preventing and challenging certain attitudes that have the potential to harm and retraumatise”; being fully informed; care and human connection; setting clear boundaries and a trusted working relationship with church staff; “tackling any unfair treatment promptly and sensitively”; and feeling welcomed, listened to, and supported.

Read it all.

LATEST. A national survey has been launched by the Church of England to gauge the views of victims and survivors of abuse on the development and implementation of its safeguarding structure https://t.co/BPZNTjj0xU

— Church Times (@ChurchTimes) July 21, 2022

Dr Simon Eyre (Chichester), a retired GP, moved a private member’s motion on the subject on Sunday afternoon. “Hospices are suffering from a lack of funding,” he said, and linked this to a pressure to change the law to allow assisted suicide. People might choose to end their lives prematurely rather than face suffering exacerbated by poor-quality palliative care, he said.

“Sanctity of life is central to our understanding as Christians,” he said, and cited Psalm 31: “Our times are in his hands”.

Terminally ill people with depression, and people with disabilities, including learning disabilities, would be put at risk if legislation was changed, Dr Eyre said.

The Suicide Act 1961 prohibits assisted suicide, although directions from the Crown Prosecution Service published in 2010 require that any prosecution be in the “public interest”.

Several attempts have been made in recent years to introduce legislation that would permit assisted suicide in some circumstances, most recently in the form of a Bill in the House of Lords, which failed to reach a Second Reading before Parliament was prorogued in April.

Dr Eyre conceded that palliative care “sometimes fails to deliver”, but said that “the response to this should be to improve palliative care rather than make changes to the Suicide Act.”

Read it all.

“Hospices are suffering from a lack of funding.” https://t.co/opyIeRrAcA

— Church Times (@ChurchTimes) July 11, 2022

The publication of the report of the public inquiry into child sex abuse in Telford, demands a response from all organisations working with children and young people. Over a thousand girls, across decades, were subject to Child Sexual Exploitation. Not only were signs ignored, but victims went unheard and were often themselves blamed.

Church leaders and representatives can be reluctant to comment publicly on the safeguarding shortcomings of other institutions, quite simply because of the Church’s own failures to protect those who are vulnerable or to respond well to survivors and victims. But we must speak up.

There is no doubt that victims and survivors were badly failed and we should all be asking what we can learn from this important inquiry and how we can better protect children and young people in our communities.

Read it all.

Statement on Telford Inquiry report https://t.co/RfNkLo86M3

— Canterbury Diocese (@CanterburyDio) July 14, 2022

Yet even though she is grateful that Roe has been overturned, Prior cautioned Christians against being hasty with how they move forward, saying that Roe’s absence gives us a unique opportunity to create beneficial legislation.

“For example,” said Prior, “we need to learn the difference between between intervening in the case of an ectopic pregnancy, which is going to be fatal to both mother and child and an abortion.” Because Roe was the law of the land for so long, Christians haven’t had to think through how the answer to such questions will impact the laws we create—but now in some states we have new opportunities.

Said Prior, “We’re going to have to educate ourselves quickly and thoughtfully and not just rush to put legislation in place that would be disastrous or uninformed or medically irresponsible. Of course, we want all of these laws to protect all of the human lives involved, but that’s not something that happens quickly and overnight. We have to really understand what it means to be pro-life and how to apply that in principle.”

Read it all.

While the American church has much to be thankful for with the reversal of Roe v. Wade, says Karen Swallow Prior, it is important to move forward with caution, nuance and compassion. @KSPrior https://t.co/PD9l2eKvxs @ChurchLead #KarenSwallowPrior #abortion

— ChurchLeaders.com (@ChurchLead) June 30, 2022

The U.S. Supreme Court’s courageous decision in Dobbs v. Jackson Women’s Health Organization is a win for life and the Constitution. That historic ruling finally reverses the court’s disastrous opinion in Roe v. Wade—a decision that made up a constitutional right to abortion and resulted in the deaths of more than 60 million unborn children. Because of the court’s ruling in Dobbs, states may now fully protect unborn life.

The Mississippi law at issue in the case, the Gestational Age Act, protects unborn children and the health of their pregnant mothers based on the latest science. It protects unborn life after 15 weeks of gestational age—a point in time when babies can move and stretch, hiccup, and quite likely feel pain. It permits abortions to save the life of the mother or for severe fetal abnormalities. Despite the modesty of Mississippi’s law, the lower courts struck it down because no matter what science showed, or how strong a state’s interest in protecting unborn life was, under the Roe regime, states may not protect life until viability—about 22 weeks of gestational age.

Dobbs is a win for life. Fifty years of scientific progress and innovation establish what the Bible has always taught: Life begins at conception. Ultrasound technology allows expectant parents to see the truth of Psalm 139: Children are fearfully and wonderfully made from the very beginning.

Under Roe v. Wade, moreover, the United States has been an extreme outlier in abortion law and policy. As the chief justice noted during oral arguments, the United States is one of only six nations, including China and North Korea, that allow elective abortions through all nine months of pregnancy. The Washington Post recently ranked the United States as the fourth most liberal abortion country in the world. Most countries do not allow elective abortions at all, and 75 percent protect life after 12 weeks of gestation.

Read it all.

Here's is WORLD Opinions' second special edition editorial from @ADFLegal's Erin Hawley and @KWaggonerADF https://t.co/DPENWC7lgK

— Andrew T. Walker (@andrewtwalk) June 24, 2022

Three bishops have signed a Presentment alleging Bishop Atkinson of the Via Apostolica Missionary District has violated Title IV Canon 2 of the Anglican Church in North America. Bishop Atkinson has been inhibited from ministry pending the outcome of the Title IV process.

The Presentment and Inhibition came after a unanimous recommendation from the Provincial Investigative Team tasked with looking into allegations against Bishop Atkinson of misconduct brought to the Archbishop’s attention.

Read it all.

In a recent opinion piece, Matthew Anstey provided an account of the recent debate in the General Synod of the Anglican Church of Australia over the meaning of marriage. While this piece largely elaborated the Archbishop of Brisbane’s recent letter to his clergy, it contained such egregious errors of fact and attribution of motive that it calls for a response.

At the General Synod last month, two statements were presented formally at the request of the Diocese of Sydney, though both those statements had been extensively workshopped with members of the synod outside of Sydney — laypeople, clergy, and bishops, women and men, same-sex attracted people and other-sex attracted people. Their final form was greatly improved by this extensive interaction. Both of these statements were reaffirmations of a determination to live according to the teaching of Christ as it is given to us in the Bible.

When each statement was put to the vote, the vote was taken in houses (laity, clergy, bishops). This is an entirely legitimate procedure. There are obvious disadvantages of such a procedure, since it means that the measure must pass in each of the three houses in order to pass overall. There are also very obvious advantages, particularly since the order of voting ensures that laity or clergy are free to vote prior to, and therefore without direction from, the bishops.

In the case of the first statement, specifically affirming the biblical teaching about marriage, the house of laity approved the statement (63/47) as did the house of clergy (70/39), but the house of bishops (which only contains the presiding bishop in each diocese, not every bishop of a diocese) narrowly voted to reject the statement (12/10 with 2 abstentions). This created consternation among many since the synod as a whole had voted so very clearly in support of it (without the bishops 133/86). The twelve bishops who voted against the statement had declined to listen to a very clear majority of the synod.

Read it all.

Read Principal Mark Thompson's review of 'What Do Anglicans Believe?' published in the latest issue of 'The Global Anglican' in 2020. https://t.co/6J7XgQUQkz pic.twitter.com/0v0sVCi3sX

— Moore Theological College (@MooreCollege) December 27, 2020

In 2015, The Week highlighted the psychological impact of witnessing executions. They profiled reporter and spokesperson Michelle Lyons, who spent a decade watching 278 executions. Lyons reported a wearing down over time as she got to know the inmates.

In their survey of San Quentin State Prison employees, many reported anxiety and said they “felt estranged or detached from other people.” Data published by The American Journal of Psychiatry also showed that witnessing an execution had a strong psychological impact on journalists—and could “cause symptoms of dissociative disorder… in the weeks following.”

These journalists often had no close connection to the condemned and actively tried to remain detached throughout the process. They also had no physical contact with the individual, and yet they still showed the same signs of social detachment afterwards.

This means that without the proper care, spiritual advisers will see an impact in the very area that is most required of their ministry: connecting with people. Ironically, that sense of human connection—which causes them pain in watching their parishioner executed—is the very thing that could undermine their ability to be effective in that role in the future.

Read it all.

Pastors who walk out of the death chamber and back to the pulpit will be forever changed.

“If their right hand is on the dying, who will hold their left to support them afterwards?”https://t.co/TMxKuNdS5C

— Christianity Today (@CTmagazine) May 28, 2022

Someone asked me a few weeks ago what I expected from the third-party investigation into the handling of sexual abuse by the Southern Baptist Convention’s Executive Committee. I said I didn’t expect to be surprised at all. How could I be? I lived through years with that entity. I was the one who called for such an investigation in the first place.

And yet, as I read the report, I found that I could not swipe the screen to the next page because my hands were shaking with rage. That’s because, as dark a view as I had of the SBC Executive Committee, the investigation uncovers a reality far more evil and systemic than I imagined it could be.

The conclusions of the report are so massive as to almost defy summation. It corroborates and details charges of deception, stonewalling, and intimidation of victims and those calling for reform. It includes written conversations among top Executive Committee staff and their lawyers that display the sort of inhumanity one could hardly have scripted for villains in a television crime drama. It documents callous cover-ups by some SBC leaders and credible allegations of sexually predatory behavior by some leaders themselves, including former SBC president Johnny Hunt (who was one of the only figures in SBC life who seemed to be respected across all of the typical divides).

And then there is the documented mistreatment by the Executive Committee of a sexual abuse survivor, whose own story of her abuse was altered to make it seem that her abuse was a consensual “affair”—resulting, as the report corroborates, in years of living hell for her.

For years, leaders in the Executive Committee said a database—to prevent sexual predators from quietly moving from one church to another, to a new set of victims—had been thoroughly investigated and found to be legally impossible, given Baptist church autonomy. My mouth fell open when I read documented proof in the report that these very people not only knew how to have a database, they already had one.

Read it all.

“As dark a view as I had of the SBC Executive Committee, the investigation uncovers a reality far more evil and systemic than I imagined it could be.”@drmoore on a just-released report on sexual abuse in the SBC: https://t.co/2v3Bb7EyJV

— Christianity Today (@CTmagazine) May 22, 2022

As you’re reading this, you probably have a commitment hanging over your head or a relentless deadline that won’t stop nagging you. Chances are, you’re tired. You’re a human being, not a human doing. But the Father loves your being more than your doing.

Some recent findings from Lifeway Research’s Greatest Needs of Pastors study show half of U.S. Protestant pastors say they need to focus on time management. Slightly more (55%) believe over-commitment is an issue they need to address.

Based on these findings, most of us in ministry need this reminder: If you never close another gap in your leadership, if you never take your game up a notch, God’s love for you remains full, like a gas tank that never empties no matter how far you drive. Former Lifeway president Jimmy Draper said, “God did not call us first to His service, He called us first to Himself.”

Read it all.

The greatest gift you bring your church is your growth in godliness. — @BenMandrell https://t.co/rb4lm64QVF

— Lifeway Research (@LifewayResearch) May 14, 2022

Boys are not born knowing what it means to be a gentleman. They must be taught. My concern is that in our current era, many parents have little idea what to say to their son on this topic. So the boy looks to the Internet, and what he finds there is Bruno Mars and Drake, Eminem and Akon, or John Mayer boasting about his collection of pornography.

I have visited more than 460 schools over the past 21 years, and I have found that most boys are hungry to have a conversation about what it means to be a good man. I have led those discussions with boys, where I suggest the following definitions as a starting point for conversation:

• A gentleman governs his passions rather than being governed by them. As Supreme Allied Commander during the Second World War, Dwight D. Eisenhower would quote Proverbs 16:32: “Greater is he who can rule his own spirit than he who takes a city,” a verse his mother had taught him in childhood.
• A gentleman never strikes a woman, not even in self-defense.
• A gentleman never touches a woman without her consent.

Read it all.

Next up in our series on healthy masculinity: @unfragilekids
Does the Word ‘Gentleman’ Still Mean Anything Today? Here's Why It Should https://t.co/FmsGufoOmM

— Inst. Family Studies (@FamStudies) May 17, 2022